First Sunday of Advent in the United States Home Calendar Holidays the United States First Sunday of Advent First Sunday of Advent in the United States The Advent season marks the beginning of the Christian year across many western churches in the United States. Its length varies from 22 to 28 days, starting on the Sunday nearest St Andrew’s Day and encompassing the next three Sundays, ending on Christmas Day. Advent wreaths can be seem in some churches in the United States during the Advent season. Advent wreaths can be seem in some churches in the United States during the Advent season. ©iStockphoto.com/Dušan Zidar What Do People Do? Many Christians in the United States attend a church service on the first Sunday of Advent and may engage in activities such as special prayers and contributing to ideas on enhancing peace. Many Advent traditions are observed in the United States in the prelude to Christmas Day. For example, the Advent wreath is becoming increasingly popular in the United States. The wreath can be seen in various churches across the nation around this time of the year. Advent calendars of all designs are also given as gifts at this time of the year.

The calendars feature openings in the form of windows or doors that are numbered to count the days to Christmas. Calendars may contain chocolates, toys, or candy and are given to children as a fun way to observe the Christmas countdown. Some traditional Advent calendars show 24 days but many Advent calendars showing 25 days, with the last opening on Christmas Day. The church year begins in September 1 in many eastern Christian churches, so Advent begins at a different time to when it starts in the western churches. The eastern equivalent of Advent is called the Nativity Fast, which runs for 40 days. Public Life The first Sunday of Advent is not a nationwide public holiday in the United States. However, churches may be busy on this day, as well as families who use the beginning of Advent as a time to prepare for the Christmas season. Background It is uncertain as to when exactly the celebration of Advent was first introduced in the Christian church. Some sources say that Advent began on November 11 (St Martin's Day) at some time in the fifth century in the form of a six-week fast leading to Christmas. Advent was reduced to its current length at some stage in the sixth century and the fasting was later no longer observed.

Advent is originally a time to reflect and prepare for Christmas similarly to how Lent is in preparation for Easter. Advent has sometimes been referred to as the Winter Lent. In recent times the restrictions that Advent brings to Christians have become more relaxed. Advent traditions spread from Europe to the United States, especially the Advent calendar, which became very popular in the United States after World War II as American military personnel and their families who were stationed in Germany brought them home and made them a part of the pre-Christmas traditions. Some people credit President Dwight Eisenhower with helping the tradition of the Advent calendar spread in the United States during the 1950s. Symbols Purple is historically the main color used for Advent because it reflects penitence, fasting, and the color of royalty to welcome the Advent of the king (Jesus Christ). The focus of the entire season is the celebration of the birth of Jesus the Christ in his first Advent, and the anticipation of the return of Christ the King in his second Advent. Some churches use other colors in recent times. For example, some churches mark the third Sunday of Advent with pink or rose, colors that represent joy. Many Protestant churches use blue to distinguish the Season of Advent from Lent. Advent wreaths are symbolic of Advent.

They are usually made of fir and decorated with gold and silver ribbons or scarlet woolen threads. Lit wreaths may be displayed on the table where family and friends sit while singing carols and preparing handmade gifts. About First Sunday of Advent in other countries Introduction to the Christian Year - Mark D. Roberts Mark D. Roberts Introduction to the Christian Year Introduction to the Christian Year What is the Liturgical Year or Church Year? How Can it Make A Difference in Your Relationship with God? by Rev. Dr. Mark D. Roberts Copyright © 2011 by Mark D. Roberts and Patheos.com Note: You may download this resource at no cost, for personal use or for use in a Christian ministry, as long as you are not publishing it for sale. All I ask is that you acknowledge the source of this material: . For all other uses, please contact me at markblog-at-markdroberts.com. Thank you. . Daily inspiration for your life and work . . . Life for Leaders is a daily, digital devotional that is sent out each morning from the Max De Pree Center for Leadership, where Mark works.

This devotional, written by Mark and his team, will help you make connections between God, Scripture, and your daily work. You can check it out and/or subscribe here . There is no cost. Your email address will be used only for Life for Leaders. You can unsubscribe easily at any time. Happy New Year in Late November? Happy New Year! Are you having a Happy New Year? Yes, I know it’s late November. Yes, I know we still have over a month until the giant crystal ball in Times Square falls, signifying the change of calendar year. Of course I’m aware that we haven’t even celebrated Christmas yet. The crystal ball that fell in Times Square at the beginning of 2008. Photo by Clare Cridland, Wikimedia Commons. Still, I want to ask: Are you having a Happy New Year? If you’re a member of a highly liturgical church, such as Catholic, Episcopal, or Lutheran, what I’ve just said makes sense. (If you’re Eastern Orthodox, you think I’m three months behind the time.) But if you’re not involved in such a church, I had better explain what I’m talking about.

The Christian year, sometimes called the church year or the liturgical year, is a centuries-old way that many Christians have ordered the 365-day year. It depends, not on the positions of the sun and moon, nor on the start and end of school, nor on the requirements of the IRS, but rather on key aspects of the life of Christ that are coordinated with the solar calendar. The major holidays (literally, holy days) in the church year are Christmas (December 25), Good Friday and Easter (in the spring, dated according to Jewish Passover), and Pentecost (seven weeks after Easter). Every other special day or season fits around these crucial days (Advent, Epiphany, Ash Wednesday, Lent, Palm Sunday, Holy Week, Maundy Thursday, etc.). When I have taught worship leaders from around the country, I have often asked about their awareness of the liturgical year. It used to be that the vast majority had little or no knowledge of it, apart from the big holidays, Christmas and Easter. If they had any sense of the liturgical year, they assumed that it was something for Catholics and other high church folk, with little relevance for the rest of us.

I can understand this perspective because I was raised in a church that recognized Christmas, Palm Sunday, Good Friday, and Easter, but that’s about it. I had always assumed that things like Lent were for my Catholic friends. And since Lent seemed to involve some sort of fasting, I was happy to leave it well enough alone. Give me the feasts, I reasoned. Leave the fasts for the Catholics and Jews. (I didn’t have any sense of Ramadan back then.) It wasn’t until I was preparing for ordained ministry that I gained some exposure to the Christian year. I learned – much to my surprise – that many Presbyterians and other Protestants take this stuff quite seriously. For the first time in my life, I heard a Presbyterian pastor get excited about the benefits of the church year for corporate worship and private devotions. I was curious, though I didn’t quite get his enthusiasm. What difference would the liturgical year make in my life? The answer seemed to be: none at all. When I became the Senior Pastor of Irvine Presbyterian Church in 1991, the church had a history of recognizing more of the liturgical year than I had acknowledged before.

During my sixteen-year tenure there, I grew to appreciate the richness that such a perspective can bring to the worship life of a church, as well as to my own devotional life. The truth is, all kidding aside, that I actually began to experience the first Sunday of Advent (in late November or early December) as the beginning of a new year. Today, though I am no longer a parish pastor, I can feel the flow that begins with Advent and carries me through the birth of Jesus to his death and resurrection, and beyond that to the sending of the Spirit and the celebration of Christ’s kingly reign. Believe it or not, there’s a sense in which early December begins my preparation, not just for Christmas, but also for Easter. I know this may sound odd to you, even esoteric and weird. But I’ve found that recognizing the Christian year has enriched my faith in many ways. I’d like to share some of these with you. Now, let me hasten to add that nothing in Scripture demands recognition of the church year. We do not have in the New Testament some equivalent to Leviticus 25, where God lays out for Israel the major fasts and feasts during the year.

So, although the liturgical year is structured around the biblical story of Jesus, it is not commanded in Scripture in the way of the Jewish holidays for the Jews. Of course, Christians aren’t commanded to celebrate Easter or Christmas in the way we do either. The church year, therefore, is not something all Christians must observe, or must observe in exactly the same way. (In fact, Eastern Orthodox believers have a different pattern throughout the year and even celebrate Easter on a different day!) Nevertheless, I believe that an awareness of the liturgical year can enrich our worship and therefore our relationship with God. In fact, when I’ve taught on this subject to worship leaders who have very little idea of what I’m talking about, they have come away excited about the potential for their churches. Overview of the Christian Year My Advent wreath combines purple and pink candles for Advent, with a white candle for Christmas, with the greenery we associate with secular Christmas celebrations. In my last post, I began describing the Christian year (or liturgical year, or church year). Today, I want to provide an overview of this year in case you are not familiar with it.

Before I do this, however, I should say that there is not one, universally-recognized version of the Christian year. In fact, you’ll find variation in timing and practices, sometimes even within one denomination or tradition. For example, many Presbyterian churches use purple as a primary Advent color, while other Presbyterian churches use royal blue, and other Presbyterian churches decorate their worship spaces with secular Christmas colors of red and green without paying much attention to Advent. None of these choices is necessarily wrong or right, though, as you may guess, I would encourage any church to recognize Advent and be enriched by its themes. Color schemes are clearly secondary in importance. All versions of the Christian year, to my knowledge, recognize Christmas and Easter as the twin hubs around which rotate a wide variety of feasts, fasts, and seasons of the year. But, even the specific dates for Christmas and Easter vary among different Christian traditions. So, the Christian year I’m going to describe is a version of the Western tradition, which you’ll find in many Protestant denominations, as well as the Roman Catholic Church. Here, in summary form, are the basic days and seasons of the church year, along with some of the main themes: Advent When: Begins four Sundays prior to Christmas.

Includes all days until Christmas (or Christmas Eve). Length varies according to date of first Sunday. The beginning of the Christian year. Themes: Waiting; Expectation; Hope; Yearning; Our need for a Savior. A minor theme of joy. Christians remember the Jewish yearning for the “advent” (from Latin for “coming” or “visit”) of the Messiah. We also get in touch with our hope for the Messiah’s second advent. Christmas When: December 25th through January 5, a twelve-day season. Many Christians begin celebrating Christmas on Christmas Eve. Of course most people think of Christmas as a day, not a season. But, as the song narrates, there are twelve days of Christmas. Themes: Celebration of the Incarnation of the Word of God; Salvation; Joy; Kingdom; Peace; Giving. Epiphany When: January 6, the day after the season of Christmas. Themes: Some traditions emphasize the visit of the Magi (Wise Men) and the universal import of salvation in Christ. Other traditions focus on the baptism of Jesus. Ordinary Time When: Times during the year when there is not a special day or season.

Ordinary time begins the day after Epiphany and extends until the day before Lent (Mardi Gras, Fat Tuesday). Ordinary time begins again after Pentecost, extending until the day before Advent. Themes: Ordinary time is not “plain, boring time,” but rather “counted” time. Different traditions include many celebrations during ordinary time, such as Trinity Sunday, Christ the King Sunday, All Saints Day, and so forth. The themes of ordinary time include the basic elements of the Christian life. Lent When: Forty weekdays prior to Easter, beginning with Ash Wednesday. The precise dates vary according to the date of Easter, which can range from March 22 to April 25. The six Sundays during the season of Lent are not counted in the forty days. Themes: Penitence; Morality; Human Limitations; Need for a Savior; Self-Denial; Preparation for Good Friday and Easter. Some Christian traditions emphasize Lenten fasting (from food and other delights). Other traditions focus on adding spiritual disciplines. Holy Week When: The last seven days of Lent, prior to Easter. Holy Week includes: Palm Sunday (Passion Sunday), Maundy Thursday, Good Friday, and Holy Saturday.

Themes: The last week of Jesus’ life; The death of Jesus and its meaning; Love for one another (Maundy Thursday). Palm Sunday celebrates Jesus and king, but leads into a solemn preparation for remembrance of his death. Easter When: A fifty-day season of the year, beginning on the evening before Easter and continuing for seven Sundays until Pentecost. Includes Ascension Day. Easter Sunday or Resurrection Day is celebrated on the first Sunday after the first full moon after the Spring equinox (March 21). (The Eastern Orthodox Easter occurs a week later.) Themes: Salvation; Victory; New life; Joy; Christ reigns. Pentecost When: The seventh Sunday after Easter. Themes: The outpouring of the Holy Spirit; The birth of the church; Power for service in the church and the world; The inclusion of all of God’s people in ministry. “Pentecost” comes from the Greek word for fifty, from the phrase “fiftieth day [after Easter].” In some traditions it is called Whitsunday (White Sunday), perhaps owing to the white garments of those baptized on this Sunday.

Ordinary Time (again) When: From the day after Pentecost through the day before Advent, about five months. The Eastern Orthodox Alternative The Orthodox year begins in September and includes several feasts and fasts that are not part of the Western Christian year. For example, what Western Christians call Advent, for Orthodox Christians, is called the Christmas or Nativity Fast. It begins on November 15 and is a 40-day season of serious fasting in preparation for the 12-day season of Christmas. For more information on the Orthodox calendar, see this article on “Easter Orthodoxy Sacred Time.” The Colors of the Christian Year Part of what makes observing the liturgical year special is color. Different events and seasons are reflected in a variety of colors, including purple, white, green, black, red, pink, blue, gold, and some other colors as well. The seasonal color, usually displayed in various ways in the place of worship, reflects and augments the thematic elements of the season. So, for example, because purple is understood to symbolize penitence (among other things) it is used during the season of Lent.

Once again, I should emphasize that there is no single color scheme either recognized by or imposed upon all Christians. In the twelfth-century, Pope Innocent II systematized the Roman Catholic color scheme, but since Vatican II in the 1960s, Roman Catholic churches have exercised some freedom in their use of alternative or additional colors. In recent years, many Protestant churches have moved from using purple in Advent to using royal blue. This move reflects a variety of motives, depending on the congregation. For the most part, it seems to be an effort to distinguish Advent from Lent. Blue continues to symbolize royalty and solemnity. Some churches connect blue with the color of the night sky or as a symbol of creation. A compromise popular in some congregations is the use of purplish-blue in Advent and a reddish-purple in Lent. Such freedom in the use and interpretations of color can allow for innovation and distinctive celebration, though it can also be a bit confusing. If you’re looking for a more in-depth examination of the church year, I would highly recommend an outstanding website: The Voice: CRI Institute. Their material on the church year is top-notch. The chart below is my attempt to reflect what seems to be a consensus among many churches.

I will identify the day or season, along with calendar dates, themes, and common colors. Liturgical Colors and Visual Art in Worship In yesterday’s post, I gave an overview of the Christian year, including a chart that listed key themes and colors. Today, I want to talk a bit more about liturgical colors and their meaning. The use of color and visual art in worship is nothing new. For centuries, the Roman Catholic church incorporated elaborate artistic works in her sanctuaries. But, with the Protestant Reformation in the 16th century, and especially in the Reformed branch of the Reformation (my theological tradition), the perceived excesses of Catholic art in worship led to the virtual excommunication of visual art from worship. Visual symbolism in Reformed churches was minimal (cross, pulpit, baptismal font) and modest. This artistic minimalism continued to be the dominant force in most evangelical churches in the United States, though some mainline Protestant churches developed visual traditions along the familiar lines of the Roman Catholic tradition. The cross at the front of the sanctuary of Irvine Presbyterian Church. In the last decade, however, many churches throughout the Western world have “discovered” the power of the visual in worship.

Owing partly to the pervasive influence of visual imagery in our culture, partly to the cross-pollination between different streams of Christian tradition, and partly to the power of digital projection, churches that would never have considered the use of visual art in worship have not only begun to use it, but even to major in it. Many large evangelical and charismatic churches, the kind that only twenty years ago would have incorporated only words and music in worship, have even hired staff whose primary responsibility is to provide stunning visuals for liturgical purposes (though they would avoid the word “liturgical” in favor of something like “celebrative” or “worshipful”). I believe that, for the most part, the rediscovery of visual art in worship is a positive development. Yet some churches have set off on the journey of liturgical art as if they were groundbreaking pioneers, rather than pilgrims traveling along a well-worn path. These churches might do well to look into the use (and occasional misuse) of visual art in Christian history. We all have much to learn from the centuries of Christian worship that precede us.

Or, to use a different metaphor, we who are beginning to utilize the visual in worship might just find in Christian tradition a treasure trove with gems just waiting to be used afresh. In my opinion, the colors of the Christian year are part of this treasure trove. The intentional use of colors and color changes in worship spaces can enliven and deeper our worship, as well as add to the beauty of the experience. Colors can symbolize truth. Colors can delight the eyes. Colors can move the heart. Colors can suggest and symbolize and hint in a way that words cannot. The Irvine Presbyterian cross on Good Friday. In the foreground are crosses upon which members of the congregation nailed pieces of paper on which we listed our sins. Let me give just one example among many from the worship in Irvine Presbyterian Church, where I served as senior pastor of sixteen years. One of the most striking aspects of the worship space in this church is the cross at the front of our sanctuary. Its simplicity and power convey symbolically and emotionally the truth of the Gospel. During my tenure as pastor, along with the members of my congregation, I meditated upon this cross many times, remembering what Jesus did for me. It impacted both the depth and the passion of my worship.

The cross stands alone, not as a decoration, but as a simple image of salvation. We never hung anything from the cross, except for one day of the year: Good Friday. Early in the morning of Good Friday, somebody draped a basic black cloth over the horizontal bar of the cross. I knew in advance that this would be there. I was not surprised to see it. Yet, every year, when I entered our sanctuary on Good Friday and saw the black drape, my heart was struck. For some reason that black cloth hanging on the cross brought home to me the horror and the wonder of Jesus’ death. I often found myself brought to tears by that compelling yet basic symbol. This is just one example among many possibilities from my personal experience. It illustrates, I think, the potential power of color to motivate and shape our worship. I know that some of you will relate immediately to what I’m saying because your experience is similar. Others of you will understand what I’m describing, but it isn’t something you yourself know in a personal way. Some of my readers will no doubt wonder if the use of color is consistent with biblical teaching. My response to this concern would point to God’s good creation of a colorful world.

I would also underscore the colors of the Tabernacle in the Old Testament, not to mention the brilliant colors of the new creation as seen, for example, in Revelation 21. Surely a God who has created such a wide spectrum of color would welcome our use of his colorful creation to worship him. Speaking of worship, tomorrow I’ll say a bit more about how paying attention to the Christian year can enrich our worship. Stay tuned . . . . The Christian Year and the Textures of Worship In this post I want to pursue a bit further how the Christian year can enhance our worship and therefore our relationship with God. As Christians, we worship in light of the Gospel. Our worship is a response to the God who has reached out to us in Jesus Christ, saving us from sin, death, isolation, and meaninglessness. Thus, Christian worship is consistently infused with joy and gratitude. Moreover, since we worship the King of king and Lord of lords, we approach God humbly as well as boldly. And because God is glorious and majestic, our worship is filled with praise. At the core and in many of the details, Christian worship from day to day, from week to week, and from year to year, is essentially the same.

If we ever stop worshiping the one true God, if we ever stop responding to God’s love given in Jesus Christ, if we ever stop offering ourselves to God in gratitude and love, then we’ve lost the core of worship. But this is not to say that our worship should be monotonous and monochromatic. In a given worship service, we might focus on one particular aspect of God’s nature and therefore utilize distinctive expressions. We might, for example, focus on the holiness of God, praising God’s perfection, thanking him for the gift of the Holy Spirit, and asking God to finish in us his work of sanctification (making us holy). In another service, we might emphasize God’s grace, praising him for his forgiveness, and seeking help to be gracious with one another. And so forth and so on. When our worship responds to the multifaceted character of God, and especially when it is shaped by the diversity of biblical revelation, it will have different textures and colors, even though the basic fabric is consistent from week to week. The liturgical year can enrich the variety of our worship. Therefore, it helps us to have a broader, deeper, and more vital relationship with the living God.

It keeps us from the possibility of our worship becoming so routine that we cease to wonder at the grandeur of God. To put it bluntly, the variations of the Christian year help us not to become bored in worship. Bored in worship? Is it possible? Logically speaking, this seems utterly impossible. If we remember that we worship the awesome Creator of the universe, it’s hard to factor boredom into the worship equation. But, sometimes, no matter how wonderful God is, and no matter how truthful our worship might be, if our expressions of worship are virtually the same from week to week, a kind of monotony can set in, and we can become – Heaven forbid! – bored. Perhaps you’ve had the experience of learning a new hymn or worship song and absolutely loving it. As you sing, your mind and heart are truly lifted before God. But, after you’ve sung the same song for the hundredth time, it loses some of its punch. Its tune is still memorable and its lyrics still full of truth, but its power to move your heart and stretch your mind has been diminished. The Grand Tetons at sunset Worshiping in the same mode every week is a little like driving for a long distance through awesome mountains.

When I first see the Rocky Mountains, for example, my heart explodes with joy and awe. These feelings continue for quite a while. But, after I’ve driven among the Rockies for a day or more, I must confess that my appreciation begins to wane just a bit. I no longer remark on the stunning scenery, but begin to take it for granted. Of course the mountains themselves are still as majestic as ever. They haven’t changed or diminished, but my own sensibilities have become dull. I need refreshed vision so I can see the Rockies once again in their awesome beauty. Angels Landing in Zion National Park, Utah If, however, my scenic menu were to be varied a bit, I’d be much less likely to become complacent in my admiration of the scenery. A few summers ago, my family and I took a driving trip from Southern California, through the southwestern desert, the rangelands of Utah, and the verdant forests of eastern Idaho. We drove through the varied terrain of Yellowstone National Park and alongside the majestic Grand Tetons. Then we returned by way of the stunning redness of Zion National Park. In over two weeks of travel, I was never bored because my world kept changing. There were always new wonders to behold.

What I’ve just described is analogous to worshiping in light of the liturgical year. We begin in the rising plain of Advent, which leads us to the top of the celebrative pinnacle of Christmas. Then, after a month of travel through the fertile grasslands of “ordinary time,” we enter the parched desert of Lent in which our thirst for God is magnified. Holy Week guides us through the tortuous geography of Jesus’ last week, culminating in the dark cave of Holy Saturday. On Easter morning, the sun breaks forth with glorious light, and we are filled with awe as we gaze upon the towering mountain of God’s victory over death. Throughout the season of Eastertide, the world seems brighter, more alive than ever before. At Pentecost, we remember the our fellow travelers and refuel to continue on through the rolling hills of ordinary time, until we return to where we began at the start of Advent. I’ve known Christians who have been uncomfortable with certain aspects of the Christian year. They haven’t liked the waiting of Advent or the focus on our mortality in Lent. They want to live each day as if it were Easter. Now, in a sense, my friends are theologically correct.

We should indeed live daily in light of the victory of God in Christ. But, speaking from my own experience, the less obviously celebrative seasons of the church year (Lent, Advent) actually prepare me to experience greater vitality and rejoicing on the great feasts of Christian year, Christmas and Easter. Before I paid much attention to Lent and Holy Week, Easter zipped by without making a major dent in my consciousness. Now, as I keep the seasons of Lent and Holy Week, and as Easter has been stretched to include Eastertide, my joy over the resurrection has been multiplied several times over. Once again I should emphasize that what I’ve been describing here is not a matter of biblical rule. You don’t have to recognize the Christian year to be a faithful follower of Jesus. But the experience of countless believers throughout the centuries should at least encourage you to consider shaping your yearly life by the themes and narratives of Scripture – and this is, after all, what the Christian year is really all about. Jackbradynet Very good article gave me insight to year thank you Anonymous Thank you so much.

I have just leant many knowle Anonymous First Sunday of Advent in Australia Home Calendar Holidays Australia First Sunday of Advent First Sunday of Advent in Australia Many Christian churches in Australia, particularly Catholic churches, celebrate the start of the Advent season on the First Sunday of Advent. Its length varies from 22 to 28 days, starting on the Sunday nearest St Andrew’s Day and encompassing the next three Sundays, ending on Christmas Day. Advent candles and wreaths are used in many Christian churches during the Advent season. Advent candles and wreaths are used in many Christian churches during the Advent season. ©iStockphoto.com/Jasmin Awad What Do People Do? Many churches in Australia mark the First Sunday of Advent as the start of the Christian year in western Christianity. It is important to note that whilst many churches in Australia that mark the First Sunday of Advent are Catholic churches, it is not an observance exclusive to Catholics. For example, churches such as the Bethlehem Lutheran Church in South Australia also mark the First Sunday of Advent and celebrate it. Advent is a period of reflection, repentance and belief in Jesus Christ. Some churches have special musical celebrations held on the First Sunday of Advent.

The church year begins in September 1 in many eastern Christian churches, so Advent starts at a different time to when it starts in the western churches. The eastern equivalent of Advent is called the Nativity Fast, which runs for 40 days. Public Life The first Sunday of Advent is not a nationwide public holiday in Australia. However, many churches may be busy on this day, as well as those who observe the start of Advent as a time to prepare for the Christmas season. Background It is uncertain as to when exactly the celebration of Advent was first introduced in the Christian church. Some sources say that Advent began on November 11 (St Martin's Day) at some time in the fifth century in the form of a six-week fast leading to Christmas. Advent was reduced to its current length at some stage in the sixth century and the fasting was later no longer observed. Advent is originally a time to reflect and prepare for Christmas similarly to how Lent is in preparation for Easter. Advent has sometimes been referred to as the Winter Lent. The restrictions that Advent brings to Christians have become more relaxed in recent times. The term “Advent” derives from the Latin word adventus, meaning “coming” or “arrival”.

It refers to the period immediately before Christmas, during which time one might prepare for the symbolic birth of Christ each year. Symbols Purple is historically the main color used for Advent because it reflects penitence, fasting, and the color of royalty to welcome the Advent of the king (Jesus Christ). The focus of the entire season is the celebration of the birth of Jesus the Christ in his first Advent, and the anticipation of the return of Christ the King in his second Advent. Some churches use other colors in recent times. For example, some churches mark the third Sunday of Advent with pink or rose, colors that represent joy. Many Protestant churches use blue to distinguish the Season of Advent from Lent. Advent wreaths are symbolic of Advent. They are usually made of fir or pine cones and decorated with gold and silver ribbons or scarlet woolen threads. Lit wreaths may be displayed on the table where family and friends sit while singing carols and preparing handmade gifts. Artificial wreaths are also popular if fir or pine cones are not available in some parts of Australia. About First Sunday of Advent in other countries Christian Symbols: Seasons Pentecost/Trinity Advent The church begins its new year with Advent Sunday, the first Sunday of the Advent season.

Advent Sunday always falls on or nearest St. Andrews Day, November 30. Because the secular calendar changes from year to year, Advent Sunday may fall on any day between November 27 and December 3. The season varies from 22 to 28 days in length, ending on Christmas Eve. It always contains four Sundays. Advent originated as a time of preparation for candidates for church membership prior to their baptism on Epiphany, January 6. Between the fourth and seventh centuries, the season varied from three to as many as seven weeks in different parts of Christendom. During this time, Advent came to be seen as a time of preparation for all believers in anticipation of Christmas. The Roman church set the season's length at four Sundays in the sixth century, and in the eleventh century Gregory VII decreed that this would be the standard for the whole church. In the late Middle Ages, penitence was added to the emphasis on preparation. Advent is above all a time of joyful anticipation.

The word "Advent" means "coming." It has a threefold meaning for Christians today: the coming of the Lord in human form at Christmas, the coming of the Lord in Word and Spirit, and the coming of the Lord in glory at the end of the age. It is, therefore, a time when the church looks back at the historical event of Christ's nativity, looks around at the revelation of Christ in scripture and experience, and looks ahead to Christ's return at the end of time. It is still thought of as a time of personal introspection and preparation. During Advent, emphasis is placed on the reading of Old Testament prophecies of the coming of the Messiah. The lighting of an Advent wreath is a familiar custom during this season in churches and in homes. A wreath is formed, usually of evergreen branches, and adorned with four purple or blue candles. Some churches substitute a pink candle for one of the purple ones. A single white candles sits in the middle of the wreath. On each Sunday in Advent a new purple or red candle is lit until, at last, all four candles are burning. Some churches attach meanings to the four candles, such as hope, peace, love and joy.

The increasing light shed by the candles represents the believers' increasing joy as the day of Jesus' coming approaches. On Christmas Day the white candle is lit to proclaim that the Light of the World has come. The traditional liturgical color for Advent is purple (violet), though blue is gaining in popularity. Christmas Christmas is a season that begins on Christmas Day and lasts for 12 days (hence the title of the popular Christmas song, "The Twelve Days of Christmas"), until January 5, the eve of Epiphany (known in England as "Twelfth Night"). The Christmas observance developed relatively late in the history of the church — early Christians considered the celebration of the Resurrection to be far more important, and both Jesus' birth and baptism were celebrated on Epiphany, January 6. In the fourth century, Roman Christians appropriated a pagan festival day honoring Sol Invictus (The Unconquered Sun) which was celebrated on December 25, the date of the winter solstice. On this the shortest day of the year, the Roman pagans hailed the "rebirth" of the sun, which from that day forward would increasingly rule the day.

Christians saw an obvious parallel with the "Sun of Righteousness," a prophetic name for the Messiah. (Because of errors in the secular calendar, the winter solstice occurs in our day on December 21.) The word "Christmas" is a contraction of "Christ Mass," the name given to the worship service for the day. Christmas is a season of great joy and is marked by reading the story of Jesus' birth, singing Christmas carols and songs, and by giving gifts after the pattern of God's greatest gift to us — His own Son. Many of the popular customs of the Christmas season, such as the Christmas tree, the Yule log, and the Christmas wreath, have their origin in pagan observances and were adopted and given new significance by Christians. December 26 is the Feast of St. Stephen, popularly known in Commonwealth countries as Boxing Day. Stephen was one of the church’s first deacons, appointed to help feed the widows and the poor among the church’s fellowship. He was also the first believer to be martyred for his faith. Boxing Day is celebrated by giving gifts of food (“Christmas boxes”) to employees and to the poor after the example of Stephen. St.

Stephen’s Day is the setting for the popular yuletide carol Good King Wenceslas, written in 1853 by John Mason Neale. The liturgical color for the Christmas season is white. Epiphany The Epiphany season, which begins on Epiphany Day, January 6, varies in length depending on the date set for Easter. It lasts until Septuagesima Sunday, 64 days before Easter. With the exception of Easter, it is the oldest season of the church year. In the early church, it was a time when new converts were admitted to the church after a period of preparation. Like several other Christian seasons, Epiphany was appropriated by the church from a pagan festival. As early as 1996 B.C., the Egyptians celebrated the winter solstice (which then occurred on January 6) with a tribute to Aeon, the Virgin. At first, Epiphany was a celebration of both the birth and baptism of Jesus. After Christmas became a separate season, Epiphany became an observance of Jesus' baptism in the Eastern church and of the visit of the Magi in the Western church.

"Epiphany" means "to be made manifest," and Epiphany observances emphasize the manifestation of Jesus as "Light to the Gentiles" and the "Glory of Israel" to Simeon when Jesus was presented at the temple, the manifestation of Jesus as God's beloved Son at His baptism, and the manifestation of Jesus to the whole world as represented by the Wise Men of the East. In fact, the earliest Epiphany observances were based on the Jewish Feast of Lights, which today is called “Hanukkah” (“Dedication”). The Jewish holiday celebrates the rededication of the temple under the Maccabees, but the Christian observance of Epiphany celebrates the astonishing revelation that it is in Christ that God dwells on earth among men. Jesus made many references to himself as the true temple (e.g. John 2:12-22). The liturgical color for the Epiphany season is white. Pre-Lent Pre-Lent lasts for three and one-half weeks, from Septuagesima Sunday until Ash Wednesday.

The three Sundays that fall during this season are called Septuagesima (seventy), Sexagesima (sixty) and Quinquagesima (fifty). Septuagesima may fall as early as January 18 and as late as February 22, depending on the date set for Easter. The last few days of the season have traditionally been a time of profound celebration in anticipation of the arrival of Lent on Ash Wednesday. The last day of Pre-Lent is known as Shrove Tuesday (named for the "shrift," or confession, made before Lent began), or Fastnacht in Germany, Mardi Gras in France, and Fasten's Eve in Scotland. The origin of the season is difficult to ascertain, but it appears to have derived from a period of fasting for candidates for the monastery. It has no widely regarded character, but is seen as an interim period between two major seasons. The liturgical color for Pre-Lent is purple (violet) in the Roman and Anglican churches, where is is considered an extension of Lent. In some Protestant churches, green is used instead. Lent Lent is a season lasting forty-six days which begins on Ash Wednesday and ends on the eve of Easter.

(The name "Ash Wednesday" comes from the practice, continued in some churches today, of sprinkling ashes on the heads of the penitent.) Lent includes Holy Week, the last week of the season. The six Sundays during Lent are exempted, which means that Lent is observed for a total of forty days. Lent derives from two sources: the fast preceding the Pascha (an early commemoration of both the Passion and the Resurrection), and a period of preparation for candidates for baptism. The fast originally lasted one day but was eventually extended to six. It became the model for Holy Week observances which were separated according to the events of Jesus' last week. The preparation period became the rest of the Lenten season. The word “Lent” comes from the Anglo-Saxon word lencten, which means “springtide” (the time of year when days begin to lengthen). Lent covers the 40 days, not including Sundays, leading up to Easter. It can begin as early as February 4 and end as late as April 24.

Sundays are not included in Lent because worship services on the Lord’s Day are always a celebration of the Resurrection, and the Lenten observance must be set aside for such a joyful day. Therefore, these Sundays are referred to as the “Sundays in Lent” rather than the “Sundays of Lent.” The number 40 has a biblical connotation of trial and testing, as in the Hebrews’ 40 years of wandering before reaching the Promised Land and, more specifically to Lent, the 40-day trial of Jesus in the wilderness (e.g. Luke 4:1-13). In an important sense, Lent is meant to give us the experience of having been tested as well. Some churches continue the tradition of Lenten fasting today. Others encourage believers to make a sacrifice of self-denial in preparation for Easter observances. Lent is characterized as a time of personal reflection and repentance. The last Sunday of Lent is Palm Sunday, when Christ's triumphal entry into Jerusalem is commemorated. Churches may be decorated with palm leaves, or worshipers may carry them in to the service as a reminder of the palm branches that were strewn before Jesus as he rode into the city.

Palm Sunday is the beginning of Holy Week, which is given to meditation on the events of Jesus' last week before His crucifixion. Thursday of Holy Week is called Maundy Thursday. "Maundy" probably comes from the Latin word "mandatum," which means "commandment." The reference is to Jesus' command that his disciples wash one another's feet. Maundy Thursday is a commemoration of the Last Supper, the Passover meal Jesus celebrated with His disciples the night he was betrayed. It is usually celebrated with Holy Communion. Friday of Holy Week is called Good Friday ("Good Friday" is probably a variant of "God's Friday," the same way we say "good-bye" today instead of "God be with ye"). Good Friday is an observance of Jesus' crucifixion. It is a somber day of reflection and repentance, and some churches remove flowers and all decorative elements from the sanctuary to reflect the mood. Saturday of Holy Week is sometimes called Holy Saturday, and is characterized by watchfulness and preparation. The liturgical color for Lent is purple (violet). On Good Friday, black is substituted.

Easter The Easter season begins on Easter Sunday and continues for fifty days until Pentecost and includes the Feast of the Ascension. Easter Sunday is the most joyful day of the Christian year. Though every Sunday is considered to be a "little Easter," Easter Sunday itself is the day of days on which Christ's Resurrection is celebrated. It is the oldest of Christian festival days.In some churches, Easter is celebrated with baptism or renewal of baptismal vows. In liturgical worship, the joyful “Alleluia” returns to the service order after having been omitted for the duration of Lent. Easter was originally called “Pascha” after the Hebrew word (“Pesach”) meaning “Passover,” and much of Christendom still uses this term. The word “Easter,” on the other hand, is derived from ancient names for the month of April in which Easter often falls. The Easter season, sometimes called the “Great 50 Days,” begins on Easter Sunday and continues until Pentecost. Easter was originally celebrated as one continuous festival, but in the fourth century it was divided into separate observances of the Resurrection and the Ascension.

The date of Easter, which determines much of the rest of the church calendar, is fixed according to the Paschal Calendar developed by Dionysius Exiguus, a Scythian monk, in 527. Essentially, Easter falls on the first Sunday following the first full moon falling on or after the first day of spring (March 21). Fixing Easter in such a manner causes it to fall at the same time as the Jewish Passover, since the first Easter coincided with that feast. Because of Easter's relation to the lunar calendar, many popular seasonal traditions, such as Easter eggs and the Easter bunny, are more closely associated with pagan rites of fertility and spring than with Easter. Ascension Day falls on a Thursday, 40 days after Easter, but it is usually celebrated in worship on the following Sunday. Ascension Day commemorates the bodily return of Jesus to heaven (recorded in Mark, Luke and Acts) where he now reigns at the right hand of the Father. Although there is no record of its observance before the fifth century, St. Augustine assigned it apostolic origin and wrote of it as though it had been celebrated long before his time.

Although the feast often passes with little fanfare, Jesus’ ascension is associated with several important events. It was likely at or near the time of his ascension that Jesus gave the “Great Commission” to his disciples. It is also associated with his promise to empower them and to be eternally present with them. Properly observed, the Feast of the Ascension sets up a keen sense of anticipation for the next great event in the Christian calendar — Pentecost. The liturgical color for the Easter season is white. Pentecost/Trinity Pentecost, which means "fiftieth day," is the beginning of the longest season of the church year. It lasts until the first Sunday in Advent. In most traditions, the Sundays following Pentecost comprise the church's longest period of "ordinary time," though many refer to them informally as the "Trinity Season." In some churches, Pentecost is known as Whitsunday, after the white robes once worn by candidates for baptism on that day. On Pentecost, the Holy Spirit came upon the disciples while they were gathered in Jerusalem, and they were empowered to preach to people from every nation who had come to Jerusalem for the feast.

The Acts of the Apostles records that about 3,000 were added to their number that day. Christians since have considered this event to be the founding of the church. The model for the Christian Pentecost was the Feast of Shavuot celebrated by the Jews at the end of the grain harvest. It was a time when they offered the firstfruits of their harvest to God in acknowledgement of His providence—two loaves of unleavened bread, of five pints of meal or four pounds each, according to Leviticus 23:16,17. It was also called the Feast of Weeks because it fell seven weeks after the Passover. Over time, the Feast of Weeks also came to be associated with the giving of the Ten Commandments to Moses, which was believed to have occurred on the fiftieth day of the Exodus. The Jews saw this event as the founding of the Jewish nation, and early Christian believers were quick to note a parallel with the founding of the Christian church. Believers themselves represented the firstfruits of the vine, which is Christ Himself (John 15:5).

On Pentecost, Christians celebrate the fulfillment of Jesus’ promise to build His Church upon the confession made by St. Peter: “You are the Christ, the Son of the Living God,” recorded in Matthew 16:18. The Sunday after Pentecost is known as Trinity Sunday, and is notable for being the only major Christian festival that celebrates a doctrine of the church rather than an event in its sacred history. The belief that we worship one God in three Persons is a distinctive of the Christian faith, but the early church was plagued by contrary views. The Athanasian Creed, named after St. Athanasius, Archbishop of Alexandria, is recited in some churches on Trinity Sunday because of its strong affirmation of the Triune nature of God. The ordinal Sundays following Trinity Sunday are focused on Christian growth and discipleship after a long period of emphasis on the life and ministry of Jesus. Protestant and many Reformed churches celebrate the Reformation on the last Sunday of October in observance of Martin Luther’s legendary posting of his “95 Theses” on the door of the Castle Church in Wittenberg, Germany, on October 31, 1517.

Essentially a challenge to his colleagues to debate the efficacy of the Roman practice of selling “indulgences” (the sale of forgiveness of sins as a means of raising money to build St. Peter’s Basilica), Luther’s daring act is viewed by many as the touchstone of the German Reformation and others that followed. The last Sunday of the Christian year is called the Feast of Christ the King. It can occur on any date from November 20 to November 26. A relatively modern festival (it was introduced in 1925), Christ the King provides an opportunity at the end of the liturgical year for the church to proclaim and celebrate the eschatological reign of Christ over all creation. More personally, it is an occasion for every disciple to ponder and affirm the Lordship of Jesus in his or her own life. The liturgical color for Pentecost is red. The liturgical color for the Sundays after Pentecost is green.

Question: What name is given to the first Sunday of the Christian year?
Answer: Advent